Wool and Linen = Shatnez

A practical guide to keeping your clothes kosher.

Certain things go together naturally, like peas and carrots. And certain things don't, like toothpaste and orange juice.

The Torah teaches about the power of combinations and warns against mixing the wrong things together. One of these is the prohibition against wearing a mixture of wool and linen in the same piece of clothing, as it is written, "You shall not wear combined fibers, wool and linen together" (Deut. 22:11).

In Hebrew, this forbidden mixture is called "shatnez" (pronounced shot-nezz).

Shatnez is an acronym for "combed, spun and woven," which describes the stages in processing fabric: combing the raw fiber, spinning fibers into a thread, and weaving the threads into cloth.

We send suspicious items to a shatnez laboratory for checking.

The mitzvah of shatnez still applies today. We observe the mitzvah by checking manufacturer labels on the clothes we buy, and by sending suspicious items (like wool suits and coats) to a "shatnez laboratory" for checking.

Clothes are a unique part of being human; only people wear clothes. Shatnez is a constant reminder that all our actions must be "kosher."

Interestingly, "holy garments" are exempt from the prohibition of shatnez. For example, the special garments worn by a Kohen while serving in the Holy Temple contained both wool and linen. Similarly, it is theoretically permitted to wear tzitzit that has shatnez (though there are technical factors which don't allow this today). The explanation may be that these garments are already inherently "kosher."

WHAT'S THE REASON?

The Torah does not explain the reason for shatnez, and it is categorized as a chok -- a law whose logic is not evident. The Torah has many such laws; we do not know why pork is forbidden, for example. And the prohibition of shatnez is equally strong.

Why did God make a chok in the first place? What's the purpose of a commandment whose reason we have no inkling of?

The power of a chock is as follows: If the reasons for all the mitzvot were as obvious as "don't murder" or "don't steal," then a person could go through life without developing a relationship with God. How so? Just as there are many fine, upstanding people who don't murder -- not because they believe in God, but simply because they understand that it's wrong -- we might likewise observe mitzvot simply because they "make sense."

Leaving God out of the picture would be missing the point entirely.

Leaving God out of the picture would be missing the point entirely. That would be humanism, not Judaism.

Having said all this, God still wants us to use our intellect to understand the mitzvot to the best of our ability. Thus the commentators suggest different "explanations" for shatnez.

One idea is that he mixing wool and linen upsets the environmental and/or metaphysical fabric of the universe. God created different species that work together in the symphony of creation. Our job is to respect and appreciate this diversity and help maintain this special orderliness.

The Midrash suggests that the reason stems from the story of Cain and Abel, as recorded in Genesis chapter 4. Cain brought God an offering of flax (the source of linen) and Abel brought a sheep (wool). The incident resulted in Cain killing Abel, and it was thus decreed that never again shall the two substances mix.

This is perhaps hinted to by the Torah juxtaposing the prohibition of shatnez with the imperative to "love your neighbor as yourself" (Leviticus 19:18-19). Each person must cherish his own uniqueness and not feel threatened by others. Cain did not understand that he and his brother had different tasks in life, different roles in creation.

PRACTICAL LAWS OF SHATNEZ

Shatnez is forbidden when it is worn as a normal garment -- i.e. to protect from the cold, rain and heat.

It is therefore permitted to try on a new outfit for size, even though it may contain shatnez.

The smallest amount of shatnez is forbidden, even a wool suit whose buttons are sewn with linen thread.

Even the smallest amount of shatnez is forbidden. For example, if you have a wool suit and the buttons are sewn with linen thread, it is forbidden to wear the suit until the linen thread is removed.

Someone who discovers they are wearing shatnez is required to remove the garment immediately.

It is likewise forbidden for a Jew to manufacture or sell shatnez clothing, unless he can be certain that only non-Jews will purchase it.

GETTING CLOTHES CHECKED

Clothes that list wool or linen on the label should be taken to a certified shatnez laboratory, where they will be checked under a microscope. Checking a suit usually costs around $10.

Even though only one of the two forbidden fibers is listed, the odds of finding shatnez is greatly increased. Manufacturers are not required by law to reveal every element in their clothing. Even if a garment says 100 percent wool, it may legally still contain linen threads. For example, linen neckties often have a wool lining.

Garments are usually safe from shatnez if neither linen nor wool are mentioned on the label. Though men's suits and winter coats should be checked for shatnez regardless of the listed materials.

Also be aware of clothes containing reprocessed materials or unknown fibers, frequently listed on garment tags as O.F. (other fibers).

Once the shatnez is removed, it becomes permitted to wear the garment.

In many cases, the shatnez can be easily removed because the wool and linen are not combined in the basic fabric of the garment. Once the shatnez is removed, it becomes permitted to wear the garment.

For example, shatnez is commonly found in men's suits which are made of wool or wool blends. To retain the shape of the collar area, a canvas stiffener is generally sewn into the collar, and linen is the fabric considered by the clothing industry as being the best material for this purpose. The more expensive the suit, the greater the likelihood that linen is used. If linen is found in a collar canvas, it can easily be removed and replaced with a non-linen canvas.

Years ago I had the opportunity to be in Russia. American money was so valuable there that I was able to ride a public bus for one-tenth of one cent. Everything was so cheap, so one day I went to the biggest department store in Moscow, determined to buy the most expensive item I could find. After searching through aisles of mostly-empty shelves, I came to the men's clothing department where I bought a brand new suit for the equivalent of 5 dollars!

When I returned home, I went to the local shatnez-testing lab. There they had a chart on the wall, showing the percentage of suits found to contain shatnez, based on their country of manufacture. Suits from Russia have shatnez 95 percent of the time! I decided to have the lab check it anyway, and they reported back that the suit was so rife with shatnez mixture that it could not even be fixed. This story is more the exception than the rule, but I learned a good $5 lesson!

To locate a shatnez lab in your city, visit http://shatnez.n3.net/, or call the National Committee of Shatnez Testers at 800-SHATNES (800-742-8637).

Those interested in training to become a shatnez tester can contact the National Committee of Shatnes Testers and Researchers at 732-905-2628.

ONE GARMENT WORN OVER ANOTHER

There are a few more details about shatnez that are important to know.

It is permitted to wear a linen garment over a wool garment, or vice versa, since they are not attached to each other. For example, it is permitted to wear a linen jacket and wool pants, or a linen scarf wrapped around a wool dress, or a linen tie under a wool jacket.

Buttoning a wool and linen garment together -- even on a permanent basis -- is not considered an attachment because the garments can be easily unfastened. It is therefore permitted to wear a wool coat together with an inner lining of linen, if they are buttoned (but not sewn) together. The same applies with snaps or Velcro, since they can be easily detached.

There is one restriction, however, in wearing wool and linen garments on top of each other: One needs to determine if the inner garment can somehow be removed without completely removing the outer garment. If not, then the garments are considered attached to one another. Therefore, wearing wool pants over linen underwear is considered shatnez. So when wearing one garment of wool and one of linen -- like coats, sweaters, jackets, dresses and blouses -- one must determine if the garments underneath can be removed without removing the top one first.

NON-GARMENTS

One final issue:

While the Torah prohibits wearing shatnez ("shatnez on the body"), "shatnez beneath the body" (e.g. upholstery and carpets) is forbidden by rabbinical prohibition. Therefore, sitting, lying, or walking on shatnez is prohibited when there is the concern that the shatnez material may come off and cling to the body.

This prohibition largely depends on the softness of materials used. For example, if the shatnez material used in the seat of a chair is soft or plush, it is forbidden to sit on the chair.

Sitting or walking on shatnez is prohibited when the materials may come off and cling to the body.

Wool carpets can also be a problem, as linen is sometimes used as a backing. Walking barefoot or sitting on a shatnez carpet would be prohibited where there is direct body contact. If the carpet is tightly woven, and loose threads are unlikely to come off, the carpet would not be a problem.

If there is doubt about the fabric content of upholstery and carpets, you should arrange to have them checked by a shatnez laboratory.

There is a story about the "Steipler," a great 20th century rabbi. He arranged for a date with a young woman in a distant town, which necessitated taking a train to get there. The night before the train ride, he stayed up all night learning Torah, thinking that he could make up his lost sleep on the train. But upon entering the train, he suspected that the seat cushions contained shatnez -- and wound up standing throughout the entire journey, continuing to study.

When the Steipler arrived and met the young woman (actually the sister of the Chazon Ish) for their "first date," he proceeded to fall asleep right away. The woman was riled, but upon checking into the matter she discovered what had happened -- and was so impressed that she insisted they be married!

For further reading, see the book, "A Guide to Shatnez," by Rabbi Dovid Loebenstein (available at eichlers.com).

with thanks to Gavin Enoch

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About the Author

Rabbi Shraga Simmons grew up trekking through snow in Buffalo, New York, enjoying summers as a tour guide at Niagara Falls. He holds a degree in journalism from the University of Texas at Austin, and rabbinic ordination from the Chief Rabbi of Jerusalem. He is the co-founder of Aish.com, and founder of the Torah study site, JewishPathways.com. He is also the co-founder of HonestReporting.com, and author of "David & Goliath", the definitive treatment of media bias against Israel (2012). He lives with his wife and children in the Modi'in region of Israel.

The opinions expressed in the comment section are the personal views of the commenters. Comments are moderated, so please keep it civil.

Visitor Comments: 4

(4)
Fiber Yid,
June 6, 2016 11:09 PM

My Shatnez Blog

Follow my adventures in fiber science and shatnez checking in my blog, http://diyshatnez.blogspot.com. You can check your own garments for shatnez.

(3)
Chinuch @ Home,
May 20, 2016 3:22 PM

DIY Home Shatnez Lab

A nice series of articles on setting up your home shatnez lab can be found here, http://chinuchathome.info/diy-home-shatnez-lab-series-part-1-how-to-set-up-your-home-shatnez-lab.html

(2)
Chana Miriam,
June 6, 2012 3:52 AM

Shatnez explained..another perspective to consider

If you consider this... Shatnez is the mixing of 2 species-Wool and Linen. Hashem destroyed humanity during the Flood because of because of Nephillim mixing DNA with humans (Beresheit 6). Today, we are again 'mixing species' by cloning and transhumanism. The law of Shatnez is to remind us not to mix species. And I believe that our ancient ancestors knew this, but it has been lost somehow.. It is not CHok, this is very simple to understand when you think about it. Makes sense!

(1)
Emily,
June 5, 2004 12:00 AM

I would like to thank you for your article. It was incredibly useful and contained all the information that I needed to help me with my GCSE revision! Thank you again, Emily.

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I've been striving to get more into spirituality. But it seems that every time I make some progress, I find myself slipping right back to where I started. I'm getting discouraged and feel like a failure. Can you help?

The Aish Rabbi Replies:

Spiritual slumps are a natural part of spiritual growth. There is a cycle that people go through when at times they feel closer to God and at times more distant. In the words of the Kabbalists, it is "two steps forward and one step back." So although you feel you are slipping, know that this is a natural process. The main thing is to look at your overall progress (over months or years) and be able to see how far you've come!

This is actually God's ingenious way of motivating us further. The sages compare this to teaching a baby how to walk. When the parent is holding on, the baby shrieks with delight and is under the illusion that he knows how to walk. Yet suddenly, when the parent lets go, the child panics, wobbles and may even fall.

At such times when we feel spiritually "down," that is often because God is letting go, giving us the great gift of independence. In some ways, these are the times when we can actually grow the most. For if we can move ourselves just a little bit forward, we truly acquire a level of sanctity that is ours forever.

Here is a practical tool to help pull you out of the doldrums. The Sefer HaChinuch speaks about a great principle in spiritual growth: "The external awakens the internal." This means that although we may not experience immediate feelings of closeness to God, eventually, by continuing to conduct ourselves in such a manner, this physical behavior will have an impact on our spiritual selves and will help us succeed. (A similar idea is discussed by psychologists who say: "Smile and you will feel happy.")

That is the power of Torah commandments. Even if we may not feel like giving charity or praying at this particular moment, by having a "mitzvah" obligation to do so, we are in a framework to become inspired. At that point we can infuse that act of charity or prayer with all the meaning and lift it can provide. But if we'd wait until being inspired, we might be waiting a very long time.

May the Almighty bless you with the clarity to see your progress, and may you do so with joy.

In 1940, a boatload 1,600 Jewish immigrants fleeing Hitler's ovens was denied entry into the port of Haifa; the British deported them to the island of Mauritius. At the time, the British had acceded to Arab demands and restricted Jewish immigration into Palestine. The urgent plight of European Jewry generated an "illegal" immigration movement, but the British were vigilant in denying entry. Some ships, such as the Struma, sunk and their hundreds of passengers killed.

If you seize too much, you are left with nothing. If you take less, you may retain it (Rosh Hashanah 4b).

Sometimes our appetites are insatiable; more accurately, we act as though they were insatiable. The Midrash states that a person may never be satisfied. "If he has one hundred, he wants two hundred. If he gets two hundred, he wants four hundred" (Koheles Rabbah 1:34). How often have we seen people whose insatiable desire for material wealth resulted in their losing everything, much like the gambler whose constant urge to win results in total loss.

People's bodies are finite, and their actual needs are limited. The endless pursuit for more wealth than they can use is nothing more than an elusive belief that they can live forever (Psalms 49:10).

The one part of us which is indeed infinite is our neshamah (soul), which, being of Divine origin, can crave and achieve infinity and eternity, and such craving is characteristic of spiritual growth.

How strange that we tend to give the body much more than it can possibly handle, and the neshamah so much less than it needs!